Raghunatha dasa Goswami has glorified Sanatana Goswami in his Vilapa Kusumanjali (6) “I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanatana Goswami, out of his causeless mercy, made me drink it, even though I was unable to do so. Therefore he is an ocean of mercy. He is very much compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet and take shelter of him.”

“Rupa Manjari’s closest friend, who was known by the names Rati-Manjari and Lavanga Manjari, appeared in the pastimes of Sri Chaitanya mahaprabhu as Sri Sanatana Goswami, who was considered to be a personal extension of the body of Sri Chaitanya Mahaprabhu.”

Lavanga Manjari is one of the asta manjaris, the main 8 manjaris assisting the asta Sakhis in service to Radha Krsna

Lavanga Manjari In the eastern part of Sri Tungavidya’s kunja lies Lavanga-sukhada Kunja, which is very enchanting to all the beautiful-eyed gopis. In that kunja, Sri Lavanga Manjari always blissfully resides. In age, she is one day older than Sri Rupa Manjari, and she is very famous for her pleasant nature. Her complexion is like lightning, and she wears a dress marked with stars. She gives much happiness to Sri Krsna, and her nature is always daksina-mrdvi. Her age is 13 years 6 months and 1 day. In Kali-yuga, in gaura-lila, she is known as Sri Sanatana Gosvami.

In his Dhyanachandra Arcana Paddhati ,Srila Dhyanachandra Goswami has given a nice meditation on Lavanga Manjari and gayatri mantra to daily remember Lavanga Manjari

This paper aims to present the contribution of Bhaktivinoda Thakur to the establishment and development of the International Society for Krishna Consciousness (ISKCON). It regards his personal life as the role model for the practitioners of Vaisnavism, and it considers his input in expanding preaching techniques, both innovative and traditional ones.

Bhaktivinoda Thakur: A role model for ISKCON members

Being born in a non-Vaisnava family, educated in Christian and Westernized Hindu schools and colleges, Bhaktivinoda Thakur, more than many other spiritual teachers in Gaudiya tradition, is the reference point for ISKCON, many of whose members have been born in and molded by the Western civilization. The historical context in which Bhaktivinoda Thakur commenced his spiritual quest can be portrayed as a time of serious encounter and conflict between Hindu traditionalists and a Westernized and secularized Bengalis intelligentsia. Because of his studies in and appreciation for Western ideologies, Bhaktivinoda Thakur experienced profound religious doubts and did not take for granted the philosophical and theological doctrines of Vaisnavism. This disproves the claim that ISKCON represents a merely incongruous transplant in Western civilization. On the contrary, Bhaktivinoda’s example shows how acceptance of Vaisnavism is a meter of personal conviction and not geographical and cultural conditionality.

Another point which makes Bhaktivinode Thakur the role model for ISKCON members is the way in which he has practiced his sadhana (spiritual discipline). Like most ISKCON members, he was a family man with many worldly responsibilities. Nevertheless, he had very intense sadhana. And despite having demanding a post as a deputy magistrate in government service, and a big family, he always found enough time for writing books on Vaisnavism and organizing preaching activities.[i] His life showed that becoming practitioner of Krishna consciousness does not mean to exclusively become a renouncer (tyagi). Rather it showed how to be responsible in worldly duties and engage them in service to Krishna.[ii] Shukavak (1999, 258) notes that ‘In the scarcity of viable role models for Gaudiya-Vaisnavas in the West, Bhaktivinode presented an excellent example of responsible worldly engagement and Vaisnava practice.’ His personal example can guide ISKCON devotees how to be in this world but not of it; and thus facilitate ISKCON’s integration into the society and help it avoid identification as a sect.Saragrahi Vaisnava

ShrivasaPandit, the fifth member of the Panca-tattva, Shri Krishna Chaitanya, Prabhu Nityananda, Shri Advaita, Gadadhara, Shrivasadi, Gaura Bhakta Vrinda lived in Navadwipa before the advent of Lord Chaitanya. Shrivasa leads his brothers Shri Rama, Shri Nidhi, and Shripati in their devotional lives of singing Krishna's names, worshipping the Lord, and bathing thrice daily in the Ganges. Meeting with Shri Advaita Acharya Prabhu, they studied Bhagavatam and prayed for an incarnation of the Supreme Lord. Why did they pray? Because only an avatara of Krishna could reestablish Vaishnavism among the staunch atheists, logicians, and proud pandits harassing Nadia at that time.

Malini, wife of Shrivasa, was a constant friend of Sachi Devi. She served Nimai as a nurse. When Lord Vishvambhara appeared, the hearts of all the Devotees were filled with parental affection (vatsalya bhava). Gaurachandra loved Malini and Shrivasa as a second mother and father.Shrivasa Angan was located two hundred yards north of Nimai's bari (house). Shrivasa Pandit's palatial home had large comfortable rooms, a high protective boundary wall, and lush densely foliated gardens and groves. Every night Shri Gauranga Mahaprabhu and His dearest friends would enjoy ecstatic kirtans here and taste the mellows of Vrindavana.

Here, the raging Muslim Kazi broke the sacred mridanga in his foolish attempt to stop Shri Krishna's Sankirtana Movement. Henceforward, Shrivasa Angan was known as Khol Banga Danga (the place where the mridanga was broken).

The Bhagavad-gita opens with blind King Dhritarashtra requesting his secretary, Sanjaya, to narrate the battle between his sons, the Kauravas, and their cousins, the Pandavas. Lord Krishna, the Suprem...